The death of Tutankhamun: accident, disease, or murder?

01 Wednesday Jan 2014

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1922, accident, Akhenaten, Amarna Period, Amun, ancient Egypt, archaeology, assassination, Aten, Aye, Bob Brier, bone, boy. boy-king, chariot, CT scan, death, disease, Douglass Derry, epiphyses, fatal, femur, fracture, fragment, head injury, heretic, Horemheb, Howard Carter, infection, knee cap, KV62, murder, paleopathology, patella, pharaoh, subdural hematoma, Tut, Tutankhamun, Tutankhaten, Valley of the Kings, X-ray, Zahi Hawass

Around the year 1343 BCE a young boy came to the throne of Egypt. He was the last male heir in a long and powerful line of kings we today call the Tuthmosids, but he was only around eight years old. He followed on the heels of almost twenty years of social upheaval at the hands of Akhenaten, a king uniformly reviled by the pharaohs who succeeded him. Akhenaten had tried to install something akin to a henotheism or even monotheism in a culture that had been solidly polytheistic for millennia. Given that this young king, a boy called Tutankhaten, was too young to exercise real power or leadership, his powerful advisors and officials found themselves in a very convenient situation: they could use the little king to restore tradition and bring back the enormous cult of the proscribed deity Amun. And that’s exactly what they did.

One of the first things these officials did was change the boy-king’s name to Tutankhamun, “Living Image of Amun,” to help establish the fact that Amun was back. They married him to an older half-sister named Ankhesenpaaten, whose name was changed to Ankhesenamun, “She Lives for Amun.” They moved the nation’s capital from Akhenaten’s purpose-built city of Akhetaten back to Waset, the traditional religious capital of pharaonic Egypt. It is better known today as Thebes. (The modern place name is Luxor.) The god Akhenaten had venerated and whom he had forced upon Egypt as the new state deity, the Aten, was not proscribed but instead was returned to its former status as a minor aspect of the great sun deity Re. As for Akhenaten himself, the old king was branded a heretic and his name was not to be mentioned again; henceforth he was to be called “the criminal of Akhetaten.” The city of Akhetaten itself swiftly waned and fell into ruin, most of its stone temples and monuments disassembled down to their foundations by later kings and used as fill within the walls of massive temple pylons in the vast temple complex of Amun.

So came the reign of Tutankhamun, the boy-king. In our modern world he is synonymous with ancient Egypt. Most everyone has heard of him. To most people Tutankhamun is the most famous pharaoh of that long-ago civilization. He was certainly not the only one to come to the throne as a child in ancient Egypt, but the average modern person is not likely to be as aware of other boy-kings such as Pepi II.

The irony is, Tutankhamun was a minor king. He was something of a footnote in the history of ancient Egypt. He was likely forgotten within several generations of his own lifetime. This is largely due to two facts: he reigned for only around a decade and died at about eighteen years of age, and he was, after all, from the royal line of the reviled “criminal of Akhetaten” and was subsequently erased from their own history. Tutankhamun does not appear on any of the ancient kings lists of that great civilization. He was meant to be forgotten. We are not certain exactly how Tutankhamun was related to Akhenaten: many if not most historians used to believe he was the son of the heretic, but recent genetic testing has thrown that into significant doubt. That’s perhaps another story, but the point is, he was from the line of the heretic, so his fate was to be damned to eternal obscurity.

Until, that is, Tutankhamun’s tomb was found in 1922. Designated KV62 (Kings Valley Tomb 62), it was the first royal tomb to be found almost intact. Not completely intact, mind you, because it had been raided at least twice, but great quantities of burial goods were found in KV62: almost 5,400 objects packed into a rather ignominious little tomb the size of the average modern garage. No royal tomb unearthed to that point in time had been anywhere near as spectacular.

This is what has made Tutankhamun—King Tut—so famous in our own time. KV62 is one of the greatest archaeological discoveries in history and the event made its discoverer, a rather surly Brit named Howard Carter, a household name. He and Tut are forever linked in the annals of Egyptology.

But why did Tutankhamun reign for only ten years? What felled this king at such a young age? This is a question that has persisted in archaeology and the wider scientific community since the day the mummy was first unwrapped. And it is what we’re going to explore here.

I should caution before proceeding that to this day there is no universal agreement on any single explanation for the cause of death of this young king. It continues to be debated. I’ll share my own belief, but it is only one of many. They range from scientifically astute to absurd. Few ancient bodies have been as poked and prodded as the mummy of King Tut, but it does provide clues. So, first I think it best to go back to the beginning, to the first time the mummy was examined.

The Original Autopsy in 1925

Three years passed after Howard Carter discovered KV62 before his team got around to unwrapping and examining the mummy itself. The autopsy was led by an anatomist named Douglass Derry, who had considerable experience working with Egyptian mummies. The irony is, as meticulous as Carter was in painstakingly clearing the artifacts from the tomb, the autopsy was botched. Significant damage was done to the mummy of Tutankhamun. The mummy had been so thickly coated with resins and unguents when placed in its nested coffins 3,300 years ago that it was stuck fast when Derry, Carter, and the others tried to remove it. They ended up disassembling the mummy into numerous pieces. The head came off after a myriad of attempts to pry off the king’s iconic gold burial mask.

The mummy itself was in sorry shape even before Carter came along. As he notes in his publications, both the wrappings and body were heavily carbonized (Carter 2003 ed: 174, 198). This was evidently a chemical reaction due to the layers of resins and unguents that had been applied to the body in the mummification process, and was not associated with any antemortem condition or injury. It contributed to the fragmentation of the mummy during the rough handling in the autopsy.

Carter immediately observed that the mummy was that of a young man but there was no obvious sign of cause of death during the examination (ibid 198). Derry noted a fracture to the left distal femur, to the extent that the left patella (knee cap) was quite loose. It was placed in the mummy’s left hand when the autopsy was completed. The poor condition of the body presented many cracks and fractures, but given the limitations of the time it wasn’t clear if the fracture to the left leg happened before or at the time of death, or if it was the result of rough handling on the part of the embalmers 3,300 years ago.

Carter had hoped to X-ray the mummy of Tutankhamun, but the radiographer died on his way to Egypt.

The team built a tray, filled it with sand, and carefully reassembled the mummy within the sand. This was placed back into one of the coffins and finally into the quartzite sarcophagus, evidently with the hope that no one would notice the fragmented condition of the body.

The First X-rays: Evidence for Murder?

The first X-rays of King Tut were shot in 1968. This was conducted by a team from the University of Liverpool, and led by R.G. Harrison. Further X-rays were shot in 1978 by the University of Michigan, led by James E. Harris. In both cases the X-ray machine was brought to the tomb itself. That said, Harrison’s project was the first time the mummy had been viewed since Carter’s excavation over forty years earlier. Understandably Harrison was surprised to find the mummy in such poor condition; Carter’s little secret was out.

The series of X-rays revealed a number of things, including the oddity that the king’s sternum and frontal ribs were missing. This is a significant and often misunderstood point to which we will be returning. But it was the radiographs of the king’s skull that drew the most attention—at least later on. Neither Harrison nor Harris posited a clear cause of death but images of the skull showed an unusual difference in density to the base of the occipital bone (the bulge at the back of the skull) and a couple of loose bone fragments rattling around in there.

X-ray of King Tut’s skull. Note the loose bone fragment within. The arrow points to the base of the occipital bone.

In March 1999 a researcher named Bob Brier published a book entitled The Murder of Tutankhamen. Brier is not strictly an Egyptologist but is nonetheless a noted leader in the field of paleopathological studies of Egyptian mummies. He is also the first person to have mummified a human body since ancient times, for the sake of a scientific experiment. The experiment was highly successful and earned Brier the nickname of Mr. Mummy.

Brier had observed and studied the X-rays from 1968 and 1978, and wondered at the possibility of assassination. He is hardly the first to posit the idea of Tut’s having been murdered—the idea surfaced almost as quickly as the 1925 autopsy, given how young Tut was when he died. This coupled with the heretical line from which Tutankhamun came, has long made the idea plausible. Brier explored the idea in his book to a depth never before attempted (see Brier 1999). Was it Aye, the shrewd and old official who in fact succeeded Tut on the throne? Or was it Horemheb, the general of the army and thus a very powerful man?

Brier enlisted the aid of an expert investigator who suggested the difference in density to the base of the occipital bone might indicate a subdural hematoma, the result of a vicious blow to the head that resulted in coma and death. Then there are the loose bone fragments—more evidence of a blow to the head.

The idea of subdural hematoma struck me as somewhat plausible. What didn’t, however, was the bone fragments rattling around in the skull. When Tut was mummified late in Dynasty 18 the embalmers removed his brain through his nose, as was commonly done in elite mummifications. Then two courses of resin were poured into the cranial vault, another technique commonly used by ancient embalmers. This is evident in radiographs as opaque masses that solidified at the back as well as the top of the cranial vault.

X-ray showing the courses of hardened resin as a white, opaque mass at the back and top of the cranial vault.

What struck me as decidedly odd is, if the loose bone fragments resulted from a vicious blow to the head, why were the fragments not well embedded into the resin? So back then, while I personally considered assassination as a possibility, I myself was not completely certain of the scenario.

Raging Hippo, Panicked Horse?

A physician named R.W. Harer presented two odd explanations for Tut’s death. The first, in 2006, involved a hippo crushing Tut’s chest in its powerful jaws. The second, in 2011, posited that a horse kicked Tut, collapsing the chest cavity with fatal results (Rühli & Ikram 2013: 8). Both theories were presented at conferences of ARCE (American Research Center in Egypt). Neither theory is impossible. To this day the hippopotamus is one of the most dangerous animals in Africa, and its jaws could easily crush a man. And who knows how many people down through time have been killed by panicked horses?

Harer based his theories on the odd nature of the chest of Tut’s mummy. As I mentioned when describing the original X-ray imaging, the sternum and frontal ribs were missing when the body was examined in 1968. Carter never mentions this condition in his thorough notes, so that has been left unexplained. Harer wasn’t the first to focus on the damaged chest; another researcher explained it as possibly the result of a horrendous chariot accident. The chest was so crushed that the embalmers 3,300 years ago had no choice but to remove and discard the shattered sternum and ribs.

Here is a CT scan image showing the condition of the chest:

CT scan showing missing sternum and ribs, as well as other damage (adapted from Kmt magazine).

The frontal ribs were clearly cut away with a saw. Was this the result of “cleaning-up” work of ancient embalmers, or something else? Also notable is the absence of clavicles (collar bones). Moreover, there appears to be no evidence for the remains of Tut’s heart. The embalmers usually made every attempt to leave the heart in the thoracic cavity (for religious reasons), and though they weren’t always successful, every attempt would be made for a king, certainly.

In my opinion this mystery has been successfully solved, thanks primarily to a careful examination of archival photos conducted in 2007 (see Forbes, Ikram, and Kamrin, 51-56).

Howard Carter’s excavation photographer was Harry Burton, who was one of the finest archaeological photographers of his day. As Carter painstakingly cleared the king’s tomb in the 1920s, Burton photographed everything. This includes the mummy during the autopsy process. Below is a closeup of one of Burton’s photos of the unwrapped mummy prior to reinterment in KV62:

Original photo (1926) of the king’s mummy (adapted from Kmt magazine).

Compare this image with the previous one. In 1926 the chest was still intact. The clavicles were still in place. Note also the beaded cap on the mummified head, which is entirely absent in the previous CT scan image. Over the chest are several necklaces which Carter records in his notes as deliberately left in place because they were stuck firm within the resins coating the body. Perhaps the same was true for the beaded cap. Lastly, note the remains of eyelids. Compare this with a modern photo of Tut’s head:

Head of Tutankhamun as it is today.

In sum total, theories for ancient damage to the chest are probably best abandoned. Something must have happened between 1926, when the mummy was reinterred, and 1968, when it was next officially studied for the purpose of X-raying. In the interim was an event that involved nearly the entire planet: World War II. The theory is that during the war, when in fact the ancient tombs of Egypt were left largely unguarded, modern raiders entered the tomb to retrieve the embedded necklaces and beaded cap from the mummy. They cut through the chest to keep the necklaces intact, causing great damage, and roughly handled the head to remove the beaded cap (thus the frail eyelids disintegrated).

I agree with this theory. It best fists the available evidence thanks to Burton’s photos in 1926 and Harrison’s in 1968. On another note, Burton’s photos show that the king’s penis is intact, while the 1968 photos show it went missing, having broken off the body. It was later found within the bed of sand on which the mummy lies.

Disease?

A recent paper has thoroughly summarized the myriad of diseases different researchers through the years have suggested for Tut’s demise (Rühli & Ikram 2013). We needn’t delve into all of them, but a brief summary is in order. Through the years a number of researchers have posited all manner of ailments, including Marfan syndrome. This one was primarily due to the decidedly odd appearance of artwork in the Amarna Period, the period to which Akhenaten belongs:

Amarna Period stela of Akhenaten and Nefertiti

Akhenaten, his queen Nefertiti, and their daughters (as well as nobility in many cases) are shown with spindly limbs, long digits, drooping faces, overly full lips, wide hips, and pendulous breasts. Some of these characteristics do tend to fit Marfan. However, analysis of royal mummies from the Amarna Period have never shown indications of Marfan syndrome, so this is unlikely. It is more the consensus today that the odd human forms in the bodies of Amarna figures is a religious-artistic expression based on Akhenaten’s religious reforms, in a manner to express androgyny in the human form.

Some researchers have posited Klinefelter’s syndrome, Froehlich’s syndrome, or other disorders of the sort. The main problem here is that such disorders tend to cause infertility, and we know Akhenaten had six daughters (ibid 10). This cannot be the case for Akhenaten, but what if his line passed one of these disorders along to Tut? This also is implausible. Genetic studies of Amarna mummies conducted from 2007 to 2010 have fairly well confirmed that the two still-born infant girls found in KV62 in the 1920s are in fact Tut’s daughters (Hawass et al 2010: 641).

The same genetic tests revealed some interesting things about Tutankhamun, however. Macroscopic studies as well as genetic material have revealed traces of malaria tropica in the boy-king. This may not be what killed him, but it certainly would have weakened him and led to troubled health. On the other hand, in ancient times malaria often would have been fatal, if advanced enough. Also, CT scans during these examinations revealed two metatarsals in the king’s left foot with clear signs of deformation consistent with osteonecrosis (bone death) (ibid 642-643). This infection might also not have caused the king’s death, but there would have been no way in the Late Bronze Age to stop such infection and eventually it might have proved fatal had the king lived long enough. I’ll come back to that, but suffice it to say, by the time Tutankhamun died, he was already evidently weakened and ill.

The Original CT Scans: Questions Answered

Tutankhamun’s mummy was CT scanned for the first time in 2005. As with the X-rays and subsequent CT scanning, the device was brought to the tomb. The CT scanner kept overheating and there were jokes about the curse of King Tut, but several cheap fans aimed at the machine circumvented the curse.

Tut’s age at death has been variously estimated down through the years as anywhere between seventeen to twenty-seven years (Hawass 2005: 33). The CT scans in 2005 placed the estimate at eighteen or nineteen years of age at death, on which most researchers agree today.

The original CT scans is where the osteonecrosis of the left foot was first noticed. The king’s left foot was somewhat deformed and must have been painful. Telling is the fact that a great many walking sticks were found in the tomb when Carter cleared it in the 1920s. I was one, I must admit, who always pooh-poohed this as relevant to the king’s health because kings and noblemen were often buried with walking sticks. They were symbols of authority in pharaonic times. I should have known better. Tut’s tomb contained an overabundance of them. Subsequent analysis of these walking sticks show wear and tear to the tips of many of them, so clearly Tut needed them in life. His left foot was unstable.

The CT scans were very important in other ways. They were able to disprove a blow to the head as cause of death. Recall Bob Brier’s theory I mentioned earlier. The CT scans proved the difference in density at the base of the occipital bone was not related to any sort of injury. And the bone fragments rattling around in the cranial vault were identified as broken pieces of a cervical vertebra and part of the foramen magnum (ibid 34), the hole at the base of the skull through which the spinal cord passes. These fragments were more than likely broken loose in 1925 when Douglass Derry, Howard Carter, and the rest of the team were vigorously prying the gold burial mask off the mummy’s head.

As I mentioned earlier, during the original autopsy in 1925 Derry noticed a broken left leg. The fracture was at the epiphysis (growth plate) right above the left knee. The following images show the location of the fracture on the king’s leg:

$Details of the king's distal left femur. The arrow in the image at left points to the site of the fracture.$

Details of the king’s distal left femur. The arrow in the image at left points to the site of the fracture.

Now, the king’s body is covered with cracks and fractures, most hairline in nature. The mummy was found to be in poor shape in 1925. The carbonization that occurred naturally to the body down through time did a lot of damage. However, in this case, most of the scientists and researchers who examined the fracture were in agreement that the resins the embalmers had applied to the body during mummification, seeped into the wound itself. This means the wound must have been there prior to the mummification process.

This in turn indicates it must have been an injury sustained at or around the time of death.

What, Then, Killed King Tut?

I must stress again as I bring this to a close that there is no universal agreement on the cause of death of the famous boy-king. My article should make this much clear. However, I personally find much to agree with in the theory reached by Hawass and his team following the 2005 CT scans.

Tut was buried with six disassembled chariots in his tomb. He was clearly a typical teenager with a need for speed. Remember the left foot with the osteonecrosis, which is tied into this. A popular theory is that one day in the eighteenth year of Tutankhamun’s life, he was out riding one of his chariots when he hit a nasty bump. He was tossed upwards in the chariot, and came down on his unstable left foot, which couldn’t support his weight. He toppled out of the rapidly moving chariot and landed on his left leg, which shattered at the epiphyseal plate above the left knee. The damage was such that the kneecap was torn loose.

This would not have been survivable in the Late Bronze Age. While ancient Egyptian physicians were adept at treating many kinds of fractures, as is evident in human remains from that time, a compound fracture with such devastating injury would’ve been fatal. The fracture itself wasn’t the mechanism of death, but inevitable infection would have been. Tut more than likely died from gangrene.

Can we be sure it was a chariot accident? To this point in time no ancient Egyptian newspaper has been found reporting Tut’s lethal accident, but kidding aside, we can never be sure. It’s just a popular theory. Such an injury could just as easily been sustained in battle, perhaps from a Hittite battle axe, and there is evidence to suggest Tut himself led his army into battle at least once. But that, too, can only be a theory.

We will never know for certain how it happened, but I for one agree Tutankhamun died from infection after shattering his left leg 3,300 years ago.

I thank you for your time and attention. As always, I welcome comments and questions.

——————————————————–

Brier, Bob. The Murder of Tutankhamen. 1999.

Carter, Howard. The Tomb of Tutankhamen. 2003 edition.

Forbes, Dennis, Salima Ikram, and Janice Kamrin. “Tutankhamun’s Missing Ribs.” Kmt: A Modern Journal of Ancient Egypt. Vol. 18, No. 1, 2007.

Griffith Institute (The) – University of Oxford website.

Hawass, Zahi, et al. “Ancestry and Pathology in King Tutankhamun’s Family.” JAMA. 2010.

Hawass, Zahi. “Special Report: Scanning Tutankhamun.” Kmt: A Modern Journal of Ancient Egypt. Vol. 16, No. 2, 2005.

Rühli, F.J. and Salima Ikram. “Purported medical diagnoses of Pharaoh Tutankhamun, c. 1325 BC–.” HOMO – Journal of Comparative Human Biology. 2013.

A Giant Misconception

01 Monday Oct 2012

Posted by kmtsesh in Ancient Egypt, Combating the Fringe

≈ 26 Comments

Tags

Abu Simbel, ancient Egypt, ancient Near East, archaeology, art history, colossal, giants, hierarchical scaling, Karnak, kings, Mediterranean, monuments, Nefertari, queens, Ramesses II, Rekhmire, Small Temple, statues, stelae, TT100, Tutankhamun, Unknown Man E

Archival photo from the New York Times, 1936. Note the giant skeleton nestled against the ruined wall.

Photobucket Recent research led to a goldmine. A friend of mine who works in the archival department of the New York Times was looking for some information for an article on the history of archaeology in Egypt, when he came across the above image and the scanned article at right. The article dates to 1936 but does not mention the name of the staff writer. My friend prefers to remain anonymous (I’ll call him “Jonas”) because these items were in an old folder marked CONFIDENTIAL, and he doesn’t wish to get into trouble. A memo paper-clipped to the folder, Jonas explained in the email to which these items were attached, had words to the effect that this was deemed to be of a highly sensitive nature and was never meant for public consumption.

It’s possible whatever archaeological team was conducting the dig when the giant skeleton was unearthed, felt it better to keep everything secret. Probably the academic institution to which this team was attached was the impetus for the secrecy—academia does not like to upset its applecart. The article mentions a photographer named Henry Leichter who was working at the time for the University of Chicago (Oriental Institute), but neither Jonas nor I have been able to determine if it is this university which wished to bury the shocking discovery of 1936.

But due to my friend’s plucky spirit, it need be buried no more. He and I have brought the truth to light. I’m glad Jonas remembered my love of all things ancient Egyptian, and that I write this blog, so here we have found a way to publish what had been hidden from the public eye.

What’s more, everything in the above paragraphs is a steaming load of bullcrap. I made it up. All of it. I Photoshopped the photograph, as well as typed the “article” and used Photoshop to give it an aged look. It was quite fun. Oh, and I don’t have a friend who works for the New York Times. I don’t think I even know anyone who works for the New York Times.

You readers who are familiar with my blog either knew straight away that I was pulling your leg or must have quickly begun to wonder if I had fallen off the edge of sanity. But the above photo as well as the fake article are of the type you see all over the internet, on half-baked web pages professing to offer “proof” that the ancient world was populated by giant humans.

After all, giants are mentioned several times in the Old Testament (see Genesis 6:4 as an example). The Bible wouldn’t mislead us, would it? The original word in ancient Hebrew is Nephilim, which is most likely a loan word from the Aramaic naphil, which does in fact mean “giant” (see Heiser, sitchiniswrong.com). So it must be true, then, right?

Perhaps not. The day ancient religious texts are the sole means by which we analyze and study ancient civilizations, is the day on which we must concede that we’ve abandoned the greater amount of our common sense. I am not demeaning the Bible, mind you. It is rightfully the greatest book ever written, but it’s not a history book.

I’m sure many of you have seen the Photoshopped images I mentioned. Just Google “ancient giants” in Images and you come up with all sorts of hits. The following photo is a good example:

Some of these fake images are very well done, and I must admit many of them are better than the one I slapped together at the top of this article. This one here is quite realistic, except for the fact that the shadow of the skeleton in its pit and the shadow of the squatting man are extending in opposite directions. Quite a few of the fake photos out there have obvious mistakes. But many do not, and they look quite convincing.

That doesn’t make them authentic, of course. Anyone who has Photoshop, as well as most any sort of word-processing program to type out a “newspaper article” can put together real-looking images. Common sense alone is what should be the determining factor. Most of us will see such images and chuckle, but certain people out there will see such an image and think it’s rock-hard proof. That’s unfortunate.

Ancient Egypt is a favorite for the folks who want to believe in giants roaming the world of millennia ago. Certain things about the great pharaonic culture make it simple for the hoaxers to use Egypt, as well as for the gullible to fall for it.

For example, look at wall depictions of the great pharaohs. Here’s one of Ramesses II charing forth on his chariot into battle at Kadesh in Syria:

Ramesses II, Battle of Kadesh, Dynasty 19

This was an actual battle which took place in 1274 BCE, early in Ramesses’ reign. The Egyptians faced the Hittites at Kadesh, and although no clear winner was determined, Ramesses covered the walls of several temples with such battle scenes not only to make it seem as though the Egyptians had won but, of course, to show his own great prowess and courage.

Look below the figures of the rearing horses pulling Ramesses’ chariot. You will notice itty-bitty Hittite soldiers. They’re fleeing in the face of the great Egyptian pharaoh, who is clearly a literal giant because he is shown in the scene as towering above them.

The same sort of depiction is seen in countless Egyptian tombs and on funeral stelae and other monuments, such as this one dating to Dynasty 11 (2160-1781 BCE):

Scene from a Dynasty 11 funerary stela

It’s beautifully cut and inscribed. At right are seated a husband and wife in the act of receiving offerings. Chances are, both of them were deceased when this monument was made. But look to the left and you’ll see who’s presenting the offerings: tiny little servants. Clearly, then, it was not only the royals who were giants, but also many of the people in the ranks of the elite.

Many of you may be aware of why the ancient Egyptians produced art this way, but even so, if some of you readers do not know why this was done, I’m willing to bet you’re not going to chalk it up to giants. It’s that common sense thing, again.

For those who would like to know the explanation, it’s due to a principle modern art historians call hierarchical scaling. Whether the ancient Egyptians even had a word for it is not of importance, because it was simply part of their artistic traditions and practices from the very dawn of their kingdom at the end of the fourth millennium BCE. Basically, in any scene where more than one person was shown, the figure of most importance and greatest status in that scene was usually depicted as physically larger than the other people (Robins 2008: 21). The bigger the better, in other words. Kings are usually shown the largest in any given scene, of course, with the exception of deities appearing in the same scene; in such cases the king is often shown at the same scale as deities, but any other human figure usually will look diminutive. Where a male and female are shown together, often the male is shown larger, including depictions of kings and queens. This was not a universal practice, of course, as you can see in the stela of the husband and wife above. And on occasion kings and queens when shown together were sometimes of equal size, which is evident in the artwork of several pharaohs such as Amunhotep III and Queen Tiye, Akhenaten and Queen Nefertiti, and Ramesses II and Queen Nefertari.

But the pro-giants crowd will find exceptions to the rule. The following scene is often used to show ancient giants:

Scene from the tomb of Rekhmire, Dynasty 18

I’ve seen this scene used to show that even regular workmen could be giants. A handy thing to have around for all of those huge buildings the Egyptians erected. The giants crowd would have you believe this is a depiction of workmen cutting blocks of masonry, and carrying them with ease, for the building of the Great Pyramid. (I’ve also seen this depiction used by the crowd which believes the Great Pyramid was composed of blocks made from a poured synthetic stone, which is being produced here—an idea with little scientific corroboration and perhaps the subject of a future article for me.)

The scene comes from the tomb of Rekhmire, a powerful nobleman who served as a vizier under both Tuthmosis III and Amunhotep II, in Dynasty 18. He lived around 1420 BCE. His tomb (TT100) is in western Thebes, the most popular burial ground through most of the New Kingdom. TT100 is particularly famous for its rich depictions of all manner of workmen and craftsmen performing their labors, under the steady supervision of the great vizier himself.

What we have here is a good example of people in the fringe camp seeing an image but not knowing how to interpret it, nor decipher what it meant to the ancient Egyptians. I rather doubt the ancients would care how someone living over 3,000 years later would understand such scenes, other than to be offended by extremes in misdirection.

The Great Pyramid was built around 2500 BCE, in Dynasty 4. Again, Rekhmire was a nobleman of Dynasty 18, over a thousand years after the time of the Great Pyramid. By Rekhmire’s time, in fact, pyramids were no longer even part of royal burials. The religion of the state had changed considerably since the days of the Old Kingdom.

As is the case with so many ancient tomb depictions, the figures in TT100 are accompanied by hieroglyphic captions which explain what they’re doing. In the case of the scene shown above, the caption for these workers states that they’re “Molding bricks to build a magazine anew [for the Temple] of Karnak” (Hodel-Hoenes 2000: 162). It’s notable that the Karnak temple is explicitly mentioned, which alone discounts any connection with the Great Pyramid or any other monument far to the north at Giza. A “magazine” is a modern term used to describe the ancient Egyptian word for storehouse. These ancient storehouses were often made from small mud bricks, which the men are shown making and carrying. The men themselves comprise a group of Syrian and Nubian prisoners of war (ibid); such men were often bought back to Egypt as labor-slaves. So, no, they’re not giants.

Even animals are singled out as “giants.” You might have noticed this with the horses pulling Ramesses’ chariot in the earlier photo—even the horses are much larger than the Hittite enemies over whom they are rearing. But you will see many images in which animals appear to be gigantic, sometimes even towering over royals:

Relief showing the goddess Hathor in bovine form

Here a pharaoh is shown drinking from the utters of an enormous cow—certain proof that giant animals once roamed the Nile Valley? No, probably not. Inscriptions are not evident in this scene and it’s not like I have all of them memorized, but based on the iconography of the cow (e.g., sun disk and diminutive king) I think I’m safe in identifying it as the common bovine manifestation of the goddess Hathor. As with other important deities Hathor had a very busy job description and performed a number of roles, and one of the most important was as the divine mother-figure to the king; she is the nurturing bovine (Wilkinson 2003: 141). Here, the king is as a child gaining nourishment from his mother’s breast. In other such depictions the king is shown standing in front of the divine bovine, whose head extends protectively over and beyond the king.

There are also those monuments where kings and queens are depicted along with their royal children. This is a common motif in the Amarna Period during the reign of Akhenaten. But a good example for our purposes here is the Small Temple of Abu Simbel, which Ramesses II commissioned for his queen Nefertari. The facade of this magnificent temple is illustrative:

Facade of the Small Temple at Abu Simbel, Dynasty 19

The colossal statues represent Ramesses II and Nefertari. They are indeed gigantic. Look to the sides of their legs and you will see small statues of their children; included here are princes Meryatum, Meryre, Rahirwenemef and Amun-her-khepeshef; and princesses Meritamun and Henuttawy. It would seem, if Ramesses II and Nefertari were actually literal giants, they were giving birth to runts. No wonder the giants died out.

I jest.

What might the archaeological record show? After so many years of people excavating the land of Egypt, where are the remains of giant humans? We are obligated to dismiss cleverly Photoshopped internet images, so what we’re left with is rather disappointing to the pro-giants crowd. No giant skeleton has ever been found. Anywhere. Historians and scientists have been studying the human remains of ancient Egyptians for many years now, and what we learn is that the ancient Egyptians were of the same physical stature and size of pretty much everyone else in the ancient Mediterranean world. Men averaged 5’3″ and women 4’10” (Nunn 1996: 20). These were not gigantic people, of course.

Some of them were pretty damn tall, however. Their height in life can be determined forensically in several different ways, but a well-preserved mummy certainly helps. Such is the case with Ramesses II, who is one of the best preserved of them all:

The mummy of Ramesses II, Dynasty 19

In life Ramesses II was probably around 5’8,” which is almost as unusual as the fact that he probably died at around 90 years of age (in a time when the average lifespan was around 35 years). Also pretty tall for his time was the boy-king, Tutankhamun:

The mummy of Tutankhamun, Dynasty 18

Tut’s is not the best-looking mummy on record, but in life this young man stood at about 5’6″, a good three inches taller than most adult men in the Bronze Age.

In my own years of research, the tallest ancient Egyptian of whom I’m aware is a man whose name no one even knows. He goes by the designation of Unknown Man E:

The mummy of Unknown Man E, New Kingdom

Unknown Man E is rather infamous for his particularly ghoulish appearance. Early historians first thought he had been violently killed or mummified alive, but there is no evidence to prove either. The prominent researcher Bob Brier has argued that this is the body of a prince of Dynasty 20 named Pentaweret, who was involved with the harem conspiracy of Ramesses III and was forced to commit suicide by ingesting poison. It is an attractive theory but not proven. Unknown Man E was not mummified but seems to have been naturally preserved inside the uninscribed coffin in which he’d been interred. Consensus is that he lived in the New Kingdom.

Unknown Man E is quite well preserved for someone who was not mummified, but that’s sometimes how it worked out when people were buried in the arid environment of the desert. Most unusual, however, is that in life this man was around 5’9″ tall.

Quite a tall man, in other words. But not a giant.

Considering this, I often think of David and Goliath. If there is any truth to this biblical tale, David was probably a man of ordinary height (around 5’3″) while Goliath could’ve been something like a towering 6’2″. Now, to the average man of the ancient Near East, that would’ve been a giant.

We can think of modern people who’ve suffered from disorders like gigantism. Such people can grow to between seven and nine feet. These are indeed giants among us. But as is well understood, gigantism is a disorder caused by the over-production of growth hormones, and folks afflicted with it suffer from all manner of complications. Human beings are not meant to grow to such heights.

The archaeological record is silent on the subject of a race of giants. Ancient man was, indeed, considerably shorter than the average modern man. Depictions of colossal figures must be understood in the context in which they were created in wall paintings and other monuments. Perhaps most important, no one should fall for cleverly devised Photoshopped images and fake newspaper articles. When we dig deeper and evaluate things from the right perspective, we find the real answers.

This brings me to my concluding point, and I had some fun with it in the fake 1936 newspaper article I concocted at the top of the page. People of the pro-giants crowd well understand, I think, how silent real-world evidence is for giants, so they frequently turn to the one desperate measure left to them: they claim the world of academia is conspiring to hide “the truth” from all of us. I wrote about this in my recent article Tactics of the Fringe. Not only is such a claim desperate, it is quite divorced from reality. Such folks would have us believe that all archaeologists and Egyptologists and historians and other specialists who’ve been at work in Egypt for the past two centuries, have worked in concert to conceal ancient giant humans from us. All this reveals is the pro-giants crowd has no real understanding of the world of academia. If they possessed an understanding, they would know such a grand and all-encompassing conspiracy could not survive a few years, much less 200 of them.

Giants are a myth.

As always, I thank you for reading my article, and I welcome comments and questions.

——————————————————–

Heiser, Michael S. Sitchin Is Wrong.

Hodel-Hoenes, Sigrid. Life and Death in Ancient Egypt. 2000.

Nunn, John F. Ancient Egyptian Medicine. 1996.

Robins, Gay. The Art of Ancient Egypt. 2008.

Wilkinson, Richard H. The Complete Gods and Goddesses of Ancient Egypt. 2003.

Hall of Records: More Atlantis Bunkum?

07 Monday May 2012

Posted by kmtsesh in Ancient Egypt, Combating the Fringe

≈ 11 Comments

Tags

Araaraat, archaeology, ARE, Association for Research and Enlightenment, Atlanteans, Atlantis, carbon dating, drilling, Edgar Cayce, fringe, Giza, Giza Plateau Mapping Project, Great Pyramid, Hall of Records, library, New Age, Old Kingdom, plateau, Pliny the Elder, pyramids, Rosicrucians, sleeping prophet, Sphinx, Ta-Ra, visions

Few ancient monuments are as enigmatic as the Great Sphinx of Giza. To this day people debate its purpose, when it was built, and what it meant to its builders. And few ancient monuments have been so fixed as a target for fringe and New Age whimsy.

One my own favorite examples of the latter is the fabled Hall of Records, a vast library of esoteric and forgotten wisdom stored in a stone-hewn cavern below the Sphinx. To think of great ancient wisdom so close and yet so far, never seen by modern human eyes, drives the imagination.

If you allow it to, that is. What can we really say about the Hall of Records? What is fact and what is fable? Where does the story come from? Can we search the ancient texts and inscriptions of the pharaonic Egyptians and allow them to show us the truth? Well, no, the ancient Egyptian written record is completely silent on the subject of the Hall of Records. There is very little ancient Egyptian writing about the Sphinx in general, much less what’s supposed to be underneath it. This means we have to turn to the ancient writings of other people.

Plenty of writers from Classical times and through Late Antiquity commented on the Sphinx. In his Natural History, for instance, Pliny the Elder explained the following (Bostock 1890: 336):

In front of them [the pyramids] is the Sphinx, which deserves to be described even more than they, and yet the Egyptians have passed it over in silence. The inhabitants of the region regard it as a deity. They are of the opinion that a King Harmais is buried inside it… (XXXVI: Chapter 17)

We know Pliny was incorrect. The Sphinx was never a tomb, nor is there anything inside it. With the exception of a couple of minor tunnels and aborted passages, likely carved at a later time, the Sphinx is solid limestone. It was carved from an original massif that protruded from the Giza Plateau.

There is ample modern writing about the Sphinx in fringe and New Age literature written by the likes of Robert Bauval and Graham Hancock, but of course these are not authors to whom one should turn when in the search for real-world, reliable, historically valid facts.

The Rosicrucians, ever obsessed with rituals and ceremonies of arcane initiation rights in the manner of the mystery cults of Rome, have forwarded all sorts of strange notions about the Sphinx and other Giza monuments and the secrets of the vast temples and other features which lie below the surface of the Plateau:

Needless to say, in the real-world of archaeology, no such features are known.

We can trace the existence of the Hall of Records, in fact, no farther back than Edgar Cayce (1877-1945). I should hope anyone who’s reading this article or was attracted to it by the mention of the “Hall of Records” in the title, already knows who Edgar Cayce was.

For those who actually do not, Cayce was known as the “sleeping prophet” because he would recline, put himself into a trance-like state, and receive “visions.” Sometimes he would channel ancient history, at other times he would perform readings about the health of visitors who came to see him.

In the 1930s and early 1940s Cayce received a series of visions supposedly about the origins of ancient Egypt and the reasons the Giza pyramids and Sphinx were built. The stories Cayce related are rather detailed and meandering and could be the subject for any number of debunking articles, so I prefer to keep it simple. Some examples of his readings will suffice for our purpose:

A record of Atlantis from the beginning of those periods when the Spirit took form, or began the encasements in that land; and the developments of the peoples throughout their sojourn; together with the record of the first destruction, and the changes that took place in the land; with the record of the sojournings of the peoples and their varied activities in other lands, and a record of the meetings of all the nations or lands, for the activities in the destruction of Atlantis; and the building of the pyramid of initiation, together with whom, what, and where the opening of the records would come, that are as copies from the sunken Atlantis. For with the change, it [Atlantis] must rise again. In position, this lies — as the sun rises from the waters — as the line of the shadows (or light) falls between the paws of the Sphinx; that was set later as the sentinel or guard and which may not be entered from the connecting chambers from the Sphinx’s right paw until the time has been fulfilled when the changes must be active in this sphere of man’s experience. Then [it lies] between the Sphinx and the river. [378-16; Oct 29, 1933]

It would be well if this entity were to seek either of the three phases of the ways and means in which those records of the activities of individuals were preserved — the one in the Atlantean land, that sank, which will rise and is rising again; another in the place of the records that leadeth from the Sphinx to the hall of records, in the Egyptian land; and another in the Aryan or Yucatan land, where the temple there is overshadowing same. [2012-1; Sep 25, 1939]

… the entity joined with those who were active in putting the records in forms that were partially of the old characters of the ancient or early Egyptian, and part in the newer form of the Atlanteans. These may be found, especially when the house or tomb of records is opened, in a few years from now. [2537-1; Jul 17, 1941]

… [the entity] was among the first to set the records that are yet to be discovered or yet to be had of those activities in the Atlantean land, and for the preservation of data that is yet to be found from the chambers of the way between the Sphinx and the pyramid of records. [3575-2; Jan 20, 1944]

In essence, Edgar Cayce’s visions tell us the great land of Egypt was founded by refugees from the sundered and sunk Atlantis. Atlanteans fled in all directions, taking their written wisdom with them. These records were supposed to have been stashed in hidden chambers in a couple of South American sites as well as at Giza, Egypt. It is only Egypt with which we concern ourselves here, as Cayce himself seemed to emphasize it. The Sphinx, then, was a guardian figure for the Hall of Records, while the Giza pyramids were built as temples and monuments for the rituals of the Atlanteans who founded Egypt.

Moreover, we can see according to Cayce’s visions that the Hall of Records actually doesn’t lie beneath the Sphinx but in some location to the east of it (“Then [it lies] between the Sphinx and the river”). The Sphinx stands watch over the entrance to the passage that leads to the Hall of Records.

So this is the origin of the Hall of Records. No ancient record of it occurs, aside from writers like Pliny who entertained other notions about the Sphinx. Perhaps this is where Cayce got the idea for his vision. Perhaps he got the idea from science-fiction novels of his time, which some skeptics have posited.

I don’t know where Cayce got the idea. Do I personally believe he received visions that supplied him with fantastic details about Atlantis and the civilizations its fleeing inhabitants would go on to settle? No, of course I do not. Nothing in Cayce’s visions about Atlantis or Egypt rings of truth, and none of it can be supported by real facts. Certainly, none of Cayce’s visions about Egypt have bee proved true.

For one thing, Cayce’s visions of Atlantis seem more like a cheesy science-fiction movie than anything else. The legend of Atlantis comes from the great Greek philosopher Plato, who created the story in his dialogues Timaeus and Critias. I’m perfectly aware plenty of people today believe that Atlantis was a real place as described by Plato, as were the events he portrayed in the dialogues. As ridiculous as this has always seemed to me—and no doubt at some point I’ll compose an article about Atlantis—what Plato wrote about the fabled island civilization really bears no similarities to the bizarre and unrealistic visions of Cayce, and that’s what we’re dealing with here.

In Cayce’s version of events, after Atlanteans had reached the Nile Valley, they were led to create the monuments at Giza by their high priest Ra-Ta in honor of their king Araaraat. (It’s interesting in the first place that the refugees of a western Mediterranean island, now sunk, should have Egyptian- or Semitic-sounding names all of a sudden.) Furthermore, this was supposed to have taken place many, many thousands of years before conventional research places the Giza pyramids and Sphinx: orthodox history places the Great Pyramid, for example, at around 2500 BCE, in the reign of King Khufu, while Cayce’s story takes place in the eleventh millennium BCE!

This is absurd on the face of it, of course. A great deal of work in recent decades has gone into the archaeology and research of prehistoric, late-prehistoric, and Early Dynastic Egypt (I recommend in particular the literature on this topic written by Toby Wilkinson and David Wengrow; see the references at the end of the article). Careful studies to this effect have established beyond dispute that the great kingdom of Egypt, which was founded around 3100 BCE, was the creation of the people who had lived in the Nile Valley all along; and the material culture and societal evolution of these original inhabitants show that they were none other than the people we know as the ancient Egyptians. No one came from without to create this civilization: the civilization of the Nile Valley was definitively and uniquely Egyptian from start to finish.

Moreover, as popular as it might be for all manner of fringe writers to try to pass off the Giza monuments as thousands of years older than anyone thought, modern science has comfortably put such nonsense to rest. Extensive carbon dating of the Giza pyramids, conducted in two rounds of testing, have established that the pyramids could not be much older than a century or so than originally thought (Bonani et al 2001). Radiocarbon dating of material objects dating to the Old Kingdom of Egypt have reinforced the accuracy of orthodox researchers’ long-held dating system for pharaonic Egypt (Ramsey et al 2010). And the work of the Giza Plateau Mapping Project, headed by Mark Lehner, has established beyond reasonable doubt that the Great Sphinx was indeed commissioned by King Khafre, owner of the second pyramid at Giza (source). In fact, the Sphinx was an integral part of the pyramid complex of Khafre.

People who believe Cayce’s visions have long demanded that the Egyptian government conduct ground-penetrating radar examinations of the Plateau to prove this one way or the other. Such techniques have indeed been conducted at Giza (as well as at many other pharaonic sites), and nothing much of note at Giza has been found. You will see on countless websites of dubious veracity that huge chambers were found by GPR analysis, which is an obvious distortion of the truth. While it’s true that small pockets and voids were discerned—small pockets and voids are the nature of limestone, after all—there is no indication of vast chambers or halls or passageways lying beneath the Giza Plateau.

Very telling was some work conducted by the Egyptian government at the Sphinx in 2008. At that time there was considerable water rising to the surface and pooling around the Sphinx. The Supreme Council of Antiquities (now the Ministry of State for Antiquities) was concerned that the water might contain sewage and damage the already frail Sphinx, so they sunk a series of deep bore holes all around the Sphinx to determine the source of the water (source). They were relieved to determine it was just normal groundwater.

Drilling at the Sphinx in 2008

This was the beginning of an examination that would lead to pumping operations to keep the Sphinx clear of water, but as long as they were drilling these deep holes, they decided to send down cameras to see if anything of interest could be found down there.

Nothing of interest was found. No chamber, no passageway, no cavern, no hallways leading to a Hall of Records.

Edgar Cayce’s elaborate stories about the founding of Egypt and the purposes for the Giza monuments are complete fiction. That should be obvious to anyone who can exercise critical thinking, and yet the idea of the Hall of Records continues to thrive. It enjoys a lively and colorful existence on the internet, where you can find it extolled on many half-baked websites of a New Age flavor. New Age might be all the rage among many people in our modern world, but rarely does it reflect reality. Rarely does it accurately address or present ancient history.

Part of the reason for the longevity of the Hall of Records fable is the organization called the Association for Research and Enlightenment (ARE). This organization is in honor of Edgar Cayce and his visions. The ARE takes things a bit far and descends into the realm of conspiracy theories by claiming the Egyptian government conceals facts and prohibits research work, which is certainly a distortion. I imagine they’re frustrated. After all, none of the visions of their sleeping prophet have ever come true, so they’re desperate for validation. I’ll give the ARE some credit, however. They have sponsored and financed a number of scientific explorations of the Giza Plateau. They’ve put themselves out there, and in spit of never knowing success, they continue to try.

I think the majority of us can see the absurdity in the Hall of Records. I see the strong possibility that Cayce was a fraud to begin with, but in the very least, it’s painfully obvious that “psychic visions” cannot in any way be regarded as evidence for anything. Fringe notions rarely contain the sort of logic and reason one needs when examining and studying ancient history, but it’s extremely hard to put an end to such notions. I’ve never understood why many people avoid professional research and disciplined, legitimate historical study in favor of whimsical falderal, but it seems to be an epidemic in our society. One wonders if modern educational institutions are adequately teaching students to learn and exercise critical thinking, because so many adults today seem to lack the ability to do so.

As always, thanks for reading.

——————————————————–

AERA wesbite on the Giza Plateau Mapping Project.

Bostock, John. The Natural History of Pliny. 1890.

Cayce, Edgar Evans. Edgar Cayce on Atlantis. 1968.

Edgar Cayce’s A.R.E.: Association for Research and Enlightenment.

Georges Bonani, et al. “Radiocarbon Dates of Old and Middle Kingdom Monuments in Egypt.” 2001.

Hawass, Zahi. “Drilling Under the Sphinx.” Blog of Zahi Hawass.

Ramsey, Christopher Bronk, et al. “Radiocarbon-Based Chronology for Dynastic Egypt.” Science. 2010.

Wengrow, David. The Archaeology of Early Egypt. 2006.

Wilkinson, Toby. Early Dynastic Egypt. 2000.

Wilkinson, Toby. Genesis of the Pharaohs. 2003.

Exodus: Fact or Fiction?

28 Saturday Apr 2012

Posted by kmtsesh in Ancient Egypt, Ancient Israel, Biblical Events & Historicity, Combating the Fringe

≈ 21 Comments

Tags

Aegean, archaeology, Canaan, Delta, Egypt, Exodus, god, Hittites, Hyksos, Israel, Late Bronze Age, Merneptah, Moses, Near East, New Kingdom, Old Testament, Per-Atum, Per-Ramesses, Pithom, Plagues, Promised Land, Ramesses II, Ramses, Sea Peoples, Solomon, Tell el Dab'a, Tell el-Maskhuta, Tuthmosis III, victory stela, Yahweh

Everyone likes an underdog. There’s no story like the underprivileged or the disadvantaged rising against his stronger foe and coming out the winner. This is probably why the biblical tale of Exodus has such staying power: the humble and oppressed Hebrew slaves rise up against mighty Egypt and escape to the Promised Land. It is a morality tale about trusting in God and the ultimate humanity of both hero (Moses) and oppressor (Pharaoh).

But is it true? Does the biblical tale of Exodus preserve factual events about the early days of Israel and the deliverance of its chosen people? The answer is both simple and complicated at the same time and requires attention to detail, so I would like to summarize the facts and fictions of Exodus.

I should preface this by emphasizing that although I’m something of a minimalist when it comes to biblical historicity, it is never my intention to act with disrespect or dismissal toward any religion. I am not an atheist. At the same time, when it comes to historical research, I feel it is vital to approach all avenues of study with objectivity and adherence to extant evidence. What does the full weight of this evidence reveal to us—the textual and the archaeological? This must be the approach when studying history.

That said, let’s first turn to the sources for Exodus. Where is this tale preserved for us? That’s simple. The Hebrew Bible. The Book of Exodus as well as scattered passages throughout the Old Testament represent the first and oldest sources for the events of Moses and his people. Although there is plentiful mention of Exodus outside the Hebrew Bible and from different cultures of the ancient Mediterranean world, it cannot be stressed enough that all such writings are subsequent to the Old Testament and draw from the same.

For example, the first century CE Jewish historian Josephus writes about Exodus. Josephus includes important passages from an even older account penned by an Egyptian historian-priest named Manetho of Sebennytos, who composed his history of Egypt in the third century BCE. Manetho’s work was commissioned by the early Ptolemaic pharaohs who ruled over Egypt, and unfortunately none of Mantho’s original work survives. What we have, has come down to us through the work of men like Josephus. It is clear, however, that the writings of both Manetho and Josephus concerning Exodus were inspired by the Old Testament.

What this means is that we, too, are obligated to turn to the Old Testament for information about Exodus. It’s literally all we have. Now, few events in the literary genre of history have been as misrepresented as Exodus, especially at the pens of misguided fringe writers like Ahmed Osman and David Rohl. And as entertaining as it might be to tear apart such fringe literature (perhaps the topic of a future article?) I prefer to stick to the facts and the original sources. We needn’t muddy the waters anymore than they already are.

What does Exodus tell us? Let’s first turn to the timeframe and determine when the Old Testament tells us Exodus took place. Those of you who know your Bible should remember this one. In 1 Kings 6:1 we are told:

In the four hundred and eightieth year after the Israelites came out of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, the second month, he began to build the temple of the Lord.

King Solomon died in 930 BCE after a reign of 40 years, so we can place his ascension to the throne in 970 BCE. He began to build the great Temple in Jerusalem four years later, in 966 BCE. To this last number we can add the 480 years specified in 1 Kings 6:1, and we arrive at a date of 1446 BCE (Dever 2003: 8). This immediately presents a problem, however.

A date of 1446 BCE places us square in the reign of the great Egyptian king Menkheperre Tuthmosis (1479-1424 BCE), otherwise known as Tuthmosis III. Some fringe writers have in fact tried to paint Tuthmosis III as the pharaoh of Exodus, but the real problem here is, Tuthmosis III was the greatest warrior pharaoh of Egyptian history and in his time cemented Egypt as the single-greatest power of the entire Near East. Tuthmosis III led 40 years of sweeping military campaigns that brought under Egyptian control practically everyone and everything between Lower Nubia and northern Syria. This means that part of Egypt’s sphere of influence was the Levant and Canaan, where the Hebrews were supposed to have conquered cities left and right after fleeing Egypt to establish the Promised Land as their own. Obviously a great conquerer like Tuthmosis III was not going to allow a bunch of escaped slaves to upset his hegemony. Egypt ruled the entire region with an iron fist. Simply put, Tuthmosis III could not have been the pharaoh of Exodus. As it is, almost no self-respecting, gainfully employed, professional historian would try to argue otherwise.

So the numbers as provided in 1 Kings 6:1 do not work. It’s more likely the figure of “480” is not literal but is instead a symbolic length of time representing the lifespans of 12 generations (Finkelstein & Silberman 2001: 56). In biblical accounts certain numbers are repeated or appear as divisible by other numbers, and few numbers appear to be as sacred as 40 (go ahead, do the math for yourself with 480 and 40). The reason is simple: 40 in the ancient Near East was a common sacred number among numerous cultures because, at the time, it represented a generation.

It must be understood that some Hebrew scribe was not following on Moses’ heels and writing down an exacting journal as the Jews fled Egypt and spent the next 40 years (there it is again) in the desert. Most of the books of the Hebrew Bible were penned a very long time after the events they portray. Exodus, for example, was probably written around 500 years after the fact (Dever 2003: 8). As it is, the emergence of an identifiable Hebrew culture occurs only at the very end of the Bronze Age. We’ll come back to that point later.

So if not in the time of Tuthmosis III, when might Exodus have taken place? We can again turn to the Old Testament and the Book of Exodus. There is a vital clue it provides. We can find it in Exodus 1:11:

So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh.

Here the Old Testament provides the names of two specific places in Egypt. Are they real places? Yes, they are. And their mention is important in nailing down a real timeframe for Exodus.

Many of the earliest scholars and antiquarians who explored the Middle East were well-educated individuals, schooled in the Classics and in biblical studies. In their tireless searches of Egypt and the Holy Land they were hoping to find physical proof that the stories of the Bible were true. In those days, especially the eighteenth and early nineteenth centuries, few people from Western nations doubted the Bible in any manner; indeed, they viewed it as rock-hard fact, a real history of the ancient Near East.

In almost all cases they came up quite disappointed. It seemed the more they searched, the less corroboration they found. Indeed, in many cases, all they found were blatant contradictions. But not in all cases.

One can imagine the excitement when archaeologists finally determined the historical reality of the city called Rameses in Exodus. To the Egyptians it was Per-Ramesses, meaning “the House of Ramesses.” See the red circle in the map below:

The Delta region of Egypt

Per-Ramesses was built practically on the same site as the ancient city of Avaris (modern Tell el-Dab’a). This had been the capital city of the infamous Hyksos, a federation of Canaanite tribes which had ruled Egypt for a time prior to the New Kingdom. (Contrary to popular and widespread misconception among fringe circles, the Hyksos were not the Hebrews, which could be the subject of yet another article. Tempting.) And it is the city of Per-Ramesses that helps us finally to decide on a timeframe for Exodus, because this city was founded as the new capital in early Dynasty 19 by the king named User-maatre Setepenre Ramesses meryamun (1279-1212 BCE), otherwise known as Ramesses II or Ramesses the Great:

Mummy of Ramesses II, Dynasty 19

Ramesses II reigned for almost seventy years and was a great warrior pharaoh himself. It is the Old Testament’s mention of his city that leads most historians to place Ramesses as the pharaoh of Exodus. The king is never mentioned by name in Exodus, so we are left to discern his identity by such clues.

The city of Pithom has been more difficult to locate. In the map above, circled in blue, is a site called Tell el-Maskhuta, and many historians agree this might be it. Pithom would be rendered in ancient Egyptian as Per-Atum, and records of the New Kingdom confirm it was a real city. However, on archaeological grounds Tell el-Maskhuta appears to have seen little activity or occupation in the New Kingdom, so it’s not clear if this is actually the correct site. Another possibility is a site called Tell el Retabeh but it, too, does not show occupation until after the Ramesside Period (ibid: 14).

At least we have Per-Ramesses, which is the more important. As this city did not exist prior to the reign of Ramesses II, Exodus must have occurred during the reign of this great pharaoh. Fringe writers have tried to assign the tale of Exodus to earlier kings like Ahmose I and Hatshepsut (as well as Tuthmosis III), but we can see how it doesn’t work. Can we find anything from the reign of Ramesses II to confirm Exodus? The researcher Bob Brier (2004) has entertained indirect evidence that places Exodus later in the reign of Ramesses II, after the death of his son and crown prince Amunhirkepshef. The truth is, however, nothing from the reign of Ramesses II lends historical veracity to Exodus.

Ramesses lived around 200 years after Tuthmosis III, the creator of the Egyptian empire. It’s true that by the time Ramesses came to the throne, Egypt’s hegemony had slipped somewhat.

A new power far to the north was competing with Egypt for control of Canaan. The great Indo-European kingdom of Hatti, storming from their capital city of Hattusa in central Turkey, had caused no end to grief for pharaohs in the time of the New Kingdom. Many might be familiar with Ramesses’ great military campaign against the Hittites at the Syrian city of Kadesh. This great battle of chariots and infantry probably took place around 1274 BCE, early in the reign of Ramesses, and the pharaoh portrayed it back home as an overwhelming victory for Egypt. The truth is, the battle of Kadesh was at best a draw. The Egyptians ended up besting the Hittites in battle, during which Ramesses himself was almost killed, but the Hittites managed to hold onto Kadesh. Ramesses would go on in succeeding years to lead other campaigns deep into Syria, but never again would Egypt take Kadesh.

I hope you see where I’m going with this. The Egyptians and Hittites might have been duking it out for a long time, but between the two, all of the Levant and Canaan were under the solid control of either Egypt or Hatti. A state of cold war existed between the two great powers for years (Wilkinson 2010: 314). In the peace treaty that Ramesses eventually signed with Hatti, the Egyptians and the Hittites ended up splitting control of the entire region between themselves. There was no place for an upstart force of escaped slaves to carve out a home for themselves in Canaan. Had such an attempt been made, either Egypt or Hatti (probably the former) would’ve squashed them.

Moreover, throughout the New Kingdom the rulers of Egypt maintained rigid control of their own borders. The escaping Hebrews would’ve had to flee Egypt to the east, out into the Sinai, but all points of ingress and egress in this region were controlled by a well-regulated system of forts garrisoned by military detachments; records from garrison commanders of this period preserve the accounts of who was coming and going (Finkelstein & Silberman 2001: 59).

Another important point to consider is Exodus 14:6 where we are told Pharaoh “…had his chariot made ready and took his army with him.” In other words, the Egyptian king led his army to retrieve the Hebrew slaves. He’d experienced second thoughts about letting them go. Yet the Egyptian army is said to have been swallowed up by the sea which Moses had parted, so how is it that the body of Ramesses II survived so intact? Note the photo of his mummy, above. This is one of the best-preserved royal mummies from all of pharaonic history. No, Ramesses died in his bed, a very old man probably around 90 years of age.

I recently watched a TV special in which one commentator stated Ramesses probably sent one of his sons in his place. The commentator stated that an Egyptian king wouldn’t have bothered. Yet Ramesses would’ve considered this a military action, and while many pharaohs may not have personally led their men into battle, Ramesses II never would’ve shied from this duty. He craved action.

Finding historical veracity for Exodus is becoming exceedingly difficult. What about Moses? Do we know anything about him? As with all other things Exodus, there is no evidence for such a man outside the pages of the Old Testament. Many writers exercise a sloppy approach in playing with his name, noting that it sounds quite Egyptian. In fact, the Egyptian word ms or mss, which means “born of” or, in a looser sense, “child of,” is a common element in ancient Egyptian names, kings included. Think of Tuthmosis, which would’ve sounded more like Djehutymose in the ancient Egyptian tongue (“Tuthmosis” is the rendering from Greek): the name means “Born of [the god] Djehuty,” the great ibis-headed god. And of course there’s the name Ramesses, which means “Born of Re.” And there are some instances from ancient Egypt where men were called simply Mess or Messes. We do not usually know the vowels from ancient Egyptian scripts, so one can see how “Moses” can be derived from “Messes.” I take no issue with that.

But the Old Testament explains this for us. Moses’ name is Hebrew. In Exodus 2:10, after the unnamed daughter of Pharaoh retrieves the baby Moses from the river, we are told:

When the child grew older, she took him to Pharaoh’s daughter and he became her son. She named him Moses, saying, “I drew him out of the water.”

This is from the Hebrew verb מֹשֶׁה‎ (modern “Moshe”), meaning “to draw.” Interestingly, the scribes who penned Exodus may have turned to a much-older tradition attributed to the great Akkadian ruler Sargon I, who as legend has it was also found as an infant in a basket floating in a river (Roux 1992: 151-152).

What of the enslaved Hebrews themselves? Did Egypt keep slaves? Absolutely. They were probably especially prevalent in the New Kingdom, many if not most having come to Egypt as prisoners of war. Whole families were enslaved, the men often folded into the Egyptian military or brought into agricultural labor, and the women and children into homes and temples and estates as domestic slaves.

But Egypt did not enslave entire populations. True, by the accounts of some pharaohs we would think they did, but pharaonic propaganda and reality are two different things. Again the Old Testament provides an important fact to consider. In Exodus 12:37-38 we are told:

And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.

The math is not hard to do. The slaves numbered 600,000 men alone. Factor in all of the women and children and those among the “mixed multitude” and we easily come to a number of around two million slaves fleeing Egypt. This is altogether unrealistic. Two million people would’ve represented about a third of the Egyptian population in the Nile Valley, so the number cannot stand. Numerous authors have suggested the number was no longer remembered by the scribes who penned the account and perhaps the fleeing slaves numbered only several thousand. Whatever the number, it’s unlikely they would’ve made it alive through the forts that controlled ingress and egress to the east of the Delta.

I won’t dwell long on the Plagues, as interesting as they are. All I need say is that practically all of them can be the result of natural climatic events. Not that all would’ve occurred at the same time, but the Plagues might have been a literary device on the part of the Hebrew scribes who wrote Exodus (as a demonstration of Yahweh’s power) or they may represent any number of different climatic upheavals from different periods, brought together into the narrative.

The Hebrews spent 40 years wandering the desert before arriving in the Promised Land, at which time they took up their arms and violently cleared the land and its cities of the Canaanites. Is there evidence for this? Surely widespread destruction of Canaan at this time would leave signs in the archaeological record. This is usually discernible in the strata of any archaeological site.

The archaeological record definitely shows destruction events at sites like Jericho, Hormach, and Arad. The problem is, all such destruction events can be dated to the Early Bronze Age or the Middle Bronze Age, but not to the Late Bronze Age (Redford 1992: 265). In fact, these sites appear not to have been occupied in the period when the Hebrews were supposed to be sweeping through Canaan to establish their kingdom. Some sites do evidence destruction in the Late Bronze Age, of course, but this could’ve been more realistically the result of widespread invasions by the Sea Peoples—this federation was bested by Egypt at the end of the Bronze Age but wreaked havoc all over the Levant.

The fact is, as I intimated earlier, we can find no evidence for the existence of Israel prior to the end of the Bronze Age (c. 1200 BCE). For this we can turn to the king called Baenre-merynetjeru Merneptah hotep-her-maat (1212-1201 BCE), the son and successor of Ramesses II. Merneptah was the first Egyptian pharaoh to drive out incursions of the Sea Peoples, with their Libyan allies. This king then went on to invade neighboring regions to be certain the Sea Peoples would stay clear of Egypt. (They would in fact return in the next dynasty, during the reign of Ramesses III, but at least Merneptah didn’t live long enough to have to deal with them again.)

To celebrate his campaigns Merneptah erected the victory stela seen below:

Victory Stela of Mernetpah, Dynasty 19

This stela dates to around 1208 BCE. It is a particularly important piece of history—not so much for Merneptah’s military conquests but for one of the names of the vanquished appearing on the monument. It’s sometimes referred to as the Israel Stela because it contains the world’s first written mention of the name “Israel.” See the highlighted area below:

"Israel" on the Merneptah Victory Stela, 1208 BCE

This earliest mention of Israel, by the way, has led some scholars to argue that Merneptah was the pharaoh of Exodus. They represent a minority, however: most still argue in favor of Ramesses II.

The way the name is written is itself interesting. The determinative used in the script for Israel does not denote a nation or polity or city-state but simply a people, a tribe. It appears the Egyptians viewed these early Hebrews as semi-nomads. Archaeology of the Holy Land more or less corroborates Merneptah’s assessment.

A noticeable shift between “Canaanite” to “Israelite” culture appears in the highlands of Canaan at the end of the Bronze Age. In the span of only a few generations a dramatic social transformation was taking place in this central hill country; scattered villages were popping up, as many as 250 in number (Finkelstein & Silberman 2001: 107).

This is as far back as we can trace the origins of the Hebrews. It correlates to the later periods of the Egyptian New Kingdom. At this time the entire eastern Mediterranean region was experiencing collapse and upheaval, for reasons still not clear to scholars. It allowed the Sea Peoples to depart from their Aegean and Asia Minor homelands to sweep south and invade the Levant. Hatti mysteriously disappears from history. Egypt falters and would never again be a great empire. Great polities like Babylon and Assur shrink back. Great cities like Ugarit are laid waste and never reoccupied.

It is in this vacuum that the people of Israel began to take root. By all accounts there was never an invasion from without, but an entire shifting of peoples in the Levant. As coastal Canaanite cities were experiencing turmoil and collapse, people fled inland. The once sparsely occupied central hill country was now dotted with the villages of a semi-nomadic people most scholars refer to as proto-Hebrew. The material culture they left for archaeologists of the present to discover, paints the picture of their origin and development. Many generations would pass in these highlands before there was actually a Hebraic kingdom centered on Jerusalem.

The events of Exodus, as portrayed in the Old Testament, never happened.

So what is Exodus actually about? Without a doubt later peoples believed in the historicity of Exodus, as many devout people do today, but what really happened? In all likelihood Exodus was one means by which the nascent kingdom of Jerusalem painted itself as legitimate: it was the rightful ruler of what was once Canaan.

Many historians feel Exodus may have been a conflation of several unrelated historical events (Wilkinson 2010: 313). For example, there probably was a dim memory among many ancient Near Easterners of the great Theran volcanic eruption that marked the beginning of the end for the Minoan thalassocracy of the Aegean. Modern carbon dating has confirmed that the eruption occurred between 1627-1600 BCE (Bruins 2010: 1489). The climatic upheaval caused by this devastating event could’ve created many of the biblical Plagues in Egypt. The death of the first-born is more mysterious, but it’s my own theory that this was but a distorted memory of a particularly deadly epidemic that took many lives, a great many children among them (the ancient Near East experienced any number of plague events that killed off the very young and the very old).

Although the Hyksos were not the Hebrews, and in fact lived a very long time before the earliest Hebrews, they were nonetheless Semitic peoples. They were violently expelled from Egypt around 1550 BCE by Ahmose I, but this itself could’ve been a distorted memory of Semitic peoples fleeing Egypt. The Hyksos themselves were for the most part exterminated by the Egyptians, but their memory was not. Perhaps they, too, found their way into the biblical Exodus: as the Hebrews under Moses.

I hope I’ve presented my case adequately. A secular approach to historical study will usually remove the fictions from the facts and leave us with something reliable to consider, but do not be mistaken. In my opinion this does not take away from the value of the Bible. It remains the greatest book ever written.

Thanks for reading.

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Brier, Bob, “Ramses the Great: The Twilight Years.” The Great Pharaohs of Ancient Egypt. The Teaching Company. 2004.

Bruins, Hendrick J. “Dating Pharaonic Egypt.” Science, Vol. 328. 2010.

Dever, William G. Who Were the Early Israelites and Where Did They Come From? 2003.

Finkelstein, Israel & Neil Asher Silberman. The Bible Unearthed. 2001.

Redford, Donald B. Egypt, Canaan, and Israel in Ancient Times. 1992.

Roux, Georges. Ancient Iraq. 1992.

Wilkinson, Toby. The Rise and Fall of Ancient Egypt. 2010.

The Osiris Shaft: a Giza cenotaph

18 Saturday Feb 2012

Posted by kmtsesh in Ancient Egypt, Combating the Fringe

≈ 4 Comments

Tags

archaeological, archaeology, causeway, Dynasty 26, Dynasty 4, Dynasty 6, fringe, Giza Plateau, Khafre, mastaba, Memphis, Memphite, New Agers, Old Kingdom, Osiris Shaft, pharaonic, pyramid, Rosecrutians, sarcophagus, Selim Hassan, tomb, tunnel, Zahi Hawass

On the Giza Plateau and below the stone-hewn causeway of Khafre’s pyramid complex lies an unusual tomb structure. It’s known today as the Tomb of Osiris or, more commonly, the Osiris Shaft. The latter was so-named by Zahi Hawass, former Minister of Antiquities Affairs. The existence of the shaft tomb has been known for many years, but it was only until relatively recently that it was properly excavated and reported.

A thorough excavation was conducted by a team led by Hawass in 1999. Subsequently Hawass wrote an article called “The Discovery of the Osiris Shaft at Giza” for inclusion in a collection of essays in the publication The Archaeology and Art of Ancient Egypt: Essays in Honor of David B. O’Connor (2007). Although Hawass certainly didn’t “discover” this subterranean shaft complex, his team was the first to excavate it all the way to the bottom. His essay in the 2007 publication is a summary of the excavation report generated from the findings.

Hawass’s publication of the Osiris Shaft generated widespread interest among archaeologists, Egyptologists, and laypeople alike. To Egyptologists and other professional researchers the Osiris Shaft provided further insight into the general usage of the Giza necropolis down through pharaonic history, and served as an interesting example of the reuse of a putative Old Kingdom cenotaph in the Saite Period (Dynasty 26), when Giza experienced a resurgence of attention and devotion among ancient Egyptians. To laypeople the Osiris Shaft seemed very enigmatic and unusual, even if such might not be true.

And to New Agers, Rosecrutians, and other fringe sects the Osiris Shaft was fuel for vivid imagination and wild speculation, from which has been generated all sorts of mistaken, misleading, and implausible information. You will see web pages, for example, which show mysterious tunnels branching off the Osiris Shaft this way and that, implying secret passages to the Dynasty 4 pyramids at Giza. There are intimations of initiation rites and mystery schools and other phenomena not truly of relevance to pharaonic Egypt. I’ve come across such notions many times myself. Probably you have, too.

I’d like to summarize the known facts about the Osiris Shaft and hope to present a realistic understanding of what this shaft complex below Khafre’s causeway actually is. I will draw mostly from Hawass’s essay mentioned above. The schematic diagrams I will be using are drawn from Hawass’s essay; other diagrams and photos come from various other Web resources.

Earlier Archaeological History

As mentioned, the feature now typically called the Osiris Shaft has been known at Giza for a very long time. In my research I could find no certain mention of the Osiris Shaft under any designation in Porter and Moss’s venerable 1974 publication of the Memphite necropolis (what we call “Giza” today was in ancient times just one extension of the massive and sprawling Memphite cemetery, which also includes Saqqara). The earliest mention I could find for the shaft complex was Selim Hassan’s 1933-34 excavations report for Giza. Hassan describes the finding of the opening to the shaft complex in the sixth season of his work, and goes on to report:

Upon the surface of the causeway they first built a platform in the shape of a mastaba, using stones taken from the ruins of the covered corridor of the causeway. In the centre of this superstructure they sank a shaft, which passed through the roof and floor of the subway running under the causeway to a depth of about 9.00 m. At the bottom of this shaft is a rectangular chamber, in the floor of the eastern side of which is another shaft. This descends about 14.00 m. and terminates in a spacious hall surrounded by seven burial-chambers, in each of which is a sarcophagus. Two of these sarcophagi, which are of basalt and are monolithic, are so enormous that at first we wondered if they contained the bodies of sacred bulls.

In the eastern side of this hall is yet another shaft, about 10.00 m. deep, but unfortunately it is flooded. Through the clear water we can see that it ends in a colonnaded hall, also having side-chambers containing sarcophagi. We tried in vain to pump out the water, but it seems that a spring must have broken through the rock, for continual daily pumping over a period of four years was unable to reduce the water-level. I may add that I had this water analysed and finding it pure utilized it for drinking purposes (Hassan 1944: 193).

Hassan and his men, then, were able to get part way down the shaft complex, but found the remainder flooded. Efforts at pumping were unsuccessful. Hassan was not the only person to find the water in the shaft pleasing because for many years hence it was, in fact, a source of drinking water on the Giza Plateau. In other times Giza guides and nearby village children would swim in the shaft, when the rising water table flooded the complex still further.

Particularly interesting to me in this old report is the suggestion of some sort of superstructure which Hassan notes was “in the shape of a mastaba.” That the shaft complex should have a ground-level structure of some sort is not the least unusual, for if it indeed had been used for burial, such a feature is to be expected. But in more modern publications, Hawass’s included, the remains of a ground-level structure are not reported. It’s possible the ruins of the superstructure were still in evidence in Hassan’s day but have since disappeared.

Take note also of Hassan’s mention of a “subway running under the causeway.” The use of the word “subway” is sometimes mishandled by modern people trying to make sense of the archaeology of the shaft complex, and they take it to reinforce the New Age notion that there are “subways” running this way and that below the surface of the Giza Plateau. All the term refers to is a small tunnel burrowed under the causeway of Khafre’s pyramid complex. This tunnel probably served as a shortcut for priests and other temple personnel to bypass the causeway; a similar bypass was excavated under the remains of Khufu’s ruined causeway, to the north (Hawass 2007: 395).

Hawass’s Excavation: The Physical Plan

Zahi Hawass and his team performed the first full-scale excavation of the Osiris Shaft in 1999. By this point the water table on the Plateau had lowered to the point that a thorough excavation was possible, although groundwater still flooded the lowest areas. Constant pumping operations were required to reach the very bottom chamber of the complex. Hawass’s team revealed three different shafts comprising three different levels, as seen here (from Hawass 2007):

Overview of the Osiris Shaft

The opening to the Osiris Shaft lies near the western wall of the tunnel running under Khafre’s causeway; the tunnel itself is situated south to north under the causeway. The opening to Shaft A can be seen in this photo, in which is visible a modern metal ladder providing access to the first chamber. At its widest the entrance is about 10 feet. The depth of Shaft A is about 32 feet.

Shaft A opens into the first chamber, Level 1. It’s a roughly rectangular chamber 9 feet at its highest point and 13 feet at its widest point. The chamber runs to about a length of 28 feet. As with all three chambers it is roughly cut. No artifacts were found in Level 1.

Shaft B sinks down from the north end of the chamber in Level 1. This second shaft is about 6 feet square and descends to a depth of about 43 feet; the shaft includes a small niche in one wall. Shaft B opens at the bottom into Level 2, which is about 7 feet in height; the original chamber (Chamber B below) was about 12 feet wide and 22 feet long. However, during the resurgence of interest in the necropolis in the Saite Period (Dynasty 26), Level 2 was expanded for the purpose of intrusive burials to include six new, small burial chambers (Chambers C-H below, from Hawass 2007):

Level 2 of the Osiris Shaft

A number of artifacts were excavated from these side chambers, including pottery sherds, ceramic beads, and ushabtis (small servant figurines). Additionally, basalt sarcophagi were found in Chambers C, D, and G; badly decomposed skeletal remains were found in the sarcophagi in Chambers C and G. Based on stylistic grounds the artifacts, sarcophagi included, date to Dynasty 26 (ibid: 386-87).

In a large niche in the southeast corner of Level 2, Shaft C sinks down to the lowest chamber in the Osiris Shaft complex. Shaft C is about 6 feet at its widest point and descends to a depth of 25 feet. There are seven little niches carved into the walls around the opening to Shaft C, in Level 2. It is believed these little niches were used as anchor points for wooden braces used to lower a sarcophagus down Shaft C to the lowest chamber (ibid: 388).

Shaft C opens into Level 3, the lowest space in the Osiris Shaft. This chamber is more complex architecturally, although still rough-cut. The length of the eastern wall is about 29 feet, the western wall about 30 feet, the northern wall about 31 feet, and the southern wall about 28 feet. Therefore, the chamber in Level 3 is more or less squarish in nature. There is a narrow ledge carved into the living rock around the edges of the chamber, and at center a large rectangular emplacement also carved from the rock. This provides a trench running around the stone emplacement, and during excavation operations this trench remained water-filled. At the corners of the trench were the remains of four square pillars, roughly cut and now almost completely destroyed.

A shallow pit had been excavated from the center of the emplacement, and in the pit was found a pseudo-anthropoid sarcophagus carved from basalt. The lid had been found in the floor of Shaft C and Hawass’s team hoisted it back on top of the coffer. Skeletal remains were found inside the sarcophagus which, together with amulets and other artifacts found within Level 3, date to Dynasty 26 (see photo here and plan below, from Hawass 2007).

Level 3 of the Osiris Shaft

An important find in Level 3 was red-polished pottery with traces of white paint, which stylistically can be dated to Dynasty 6, from the end of the Old Kingdom. Therefore, this pottery represents the oldest possible datable material in the entire complex.

As an aside, Hawass does not include it in his 2007 publication, but on his website he has a page devoted to the Osiris Shaft in which he describes an unusual tunnel found in Level 3:

One interesting feature of the Osiris Shaft is a narrow tunnel that extends from the northwest corner of the lowest level. This tunnel is only large enough to admit a young child at its entrance, and further along, it becomes filled with mud. In 1999, I sent a boy into the tunnel to explore it. He was able to go only 5 meters before it became too narrow for even his slight frame…

The web page includes this photo of the young boy exploring the tunnel. Whatever reason the original workmen had for excavating this tunnel, they abruptly ceased their work on it after about 16.5 feet. It would appear to follow the course of a natural fissure, but robotic exploration and endoscopic cameras were unable to learn anything substantial about the course the natural fissure took. This failed side tunnel, then, represents the only “passage” within the entire complex of the Osiris Shaft, which represents an otherwise sealed and self-contained environment. Contrary to New Age and fringe notions, there are no vast networks of secret passageways intersecting with the Osiris Shaft.

Interpretation of Osiris Shaft

From the archaeological evidence the Osiris Shaft seems to date originally from the Old Kingdom and specifically to Dynasty 6 (2355-2195 BCE). As was established during the excavation certain parts of the complex were expanded and/or repurposed for intrusive burials in the Late Period, specifically in Dynasty 26 (Saite Period, 664-525 BCE). Intrusive burial was an extremely common phenomenon throughout the 3,100 years of pharaonic Egypt, and tombs of any sort from earlier ages were basically ready-made for the purpose. Intrusive burials were especially common in the countless tombs of the sprawling Memphite necropolis during the Late Period and subsequent periods.

The Osiris Shaft might date to as early as Dynasty 6 but there is no certain evidence for a burial from Dynasty 6. As stated, the sarcophagus found in Level 3, the original and deepest part of the complex, dates to the Late Period. Hawass argues that the Osiris Shaft was a cenotaph for the god Osiris (ibid: 390). I agree with the possibility of this but not necessarily with all of the conclusions Hawass reaches in his essay to support the argument. There is indeed a well-known cenotaph for Osiris in Abydos: the Osireion in the large temple complex of Seti I. Like the Osiris Shaft at Giza, the Osireion at Abydos was a subterranean ritual tomb for Osiris, and the Osireion seems to have been deliberately built so that its lowest area would be constantly flooded. I question whether the groundwater in the Osiris Shaft was, however, a deliberate design feature of this complex at Giza. It certainly might have been but, in my opinion, it’s not definitively understood. The water table at Giza has fluctuated significantly down through time, and for all we know the men who originally cut the Osiris Shaft encountered no water seepage during their work.

Also, it seems to me Hawass draws on perhaps too much later material to form his conclusions about the nature of the Osiris Shaft. The Osireion at Abydos, for example, was built in Dynasty 19, around 1,000 years after the earliest possible period for the Giza tomb. Now, Osiris as a god does not seem to have been prominent until later in the Old Kingdom, and the earliest evidence for any cult for him is during the reign of Djedkare-Isesi in Dynasty 5 (Wilkinson 2003: 120-21). This means a date of Dynasty 6 will work for Hawass’s argument, so that much is in his favor.

Hawass also notes that the Giza Plateau was known as “House of Osiris, Lord of Rosetau” (pr Wsir nb rA-sTAw) in the New Kingdom (Hawass 2007: 391). This is, however, the New Kingdom, not the Old Kingdom, so the Egyptian word “Rosetau” (rA-sTAw) needs further attention. It’s typically translated as “entrance to underground regions” (Zivie-Coche 2002: 75) or in similar ways. The literal translation for Rosetau is “passage of dragging,” a reference to the sloping entranceway to tombs; eventually the word was extended to mean “cemetry” in general and the Memphite necropolis specifically, later also being applied to Abydos (Lesko 1991: 119-20). Christiane Zivie-Coche argues that Rosetau went on to refer to a specific place at Giza south of the Great Sphinx (2002: 75).

Hawass notes that the water-filled trench in Level 3 bears a resemblance to the hieroglyphic biliteral for pr, “house.” This is perhaps an overemphasis on Hawass’s part for seeing the original construct of the shaft complex as “House of Osiris, Lord of Rosetau.” I personally am not convinced that the tench in Level 3 was designed for that purpose. It seems to me to be a bit of a stretch. The shaft complex itself is uninscribed.

The first god to be associated with Rosetau was not Osiris but Sokar. Originally Osiris appears to have risen as a deity in the southern regions and especially at Abydos, whereas Sokar, a hawk-headed deity, was the original afterlife god of the Memphite region (Wilkinson 2003: 209-10). This means that in the time of Khufu, Khafre, and Menkaure, in all likelihood Sokar held more prominence at Giza than did Osiris. The sum total of archaeological evidence from Dynasty 4 at Giza would seem to bear this out, given the absence of Osiris until the end of Dynasty 5.

The Osiris Shaft as a cenotaph for Osiris remains plausible for Dynasty 6, but equally plausible is as a cenotaph for Sokar. Then again, also plausible is that Level 3 was indeed used for the burial of someone from late in the Old Kingdom, even if no archaeological evidence remains to clarify the possibility.

I might disagree with some of Hawass’s conclusions about the nature and purpose of the Osiris Shaft, but I applaud him and his team in 1999 for their thorough excavation of the complex under unpleasant and dangerous conditions. They at last brought this little-understood feature into the light of day. We can outright dismiss misguided notions that the Osiris Shaft is part of some vast network of secret passageways, and we can equally dismiss arguments that the Osiris Shaft had anything to do with the three Giza pyramids. There is simply nothing archaeological to substantiate such an idea. We can continue to debate what exactly the shaft complex was originally intended for, but at the same time we needn’t expend effort or time in arguing things it was clearly not intended for.

Zahi Hawass’s essay can be downloaded from this link: The Discovery of the Osiris Shaft at Giza.

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Faulkner, Raymond O. A Concise Dictionary of Middle Egyptian. 1962.

Hassan, Selim. Excavations at Giza, Vol. V: 1933-1934. 1944.

Hawass, Zahi. “The Discovery of the Osiris Shaft at Giza,” The Archaeology and Art of Ancient Egypt: Essays in Honor of David B. O’Connor. 2007.

Hawass, Zahi. “The Mysterious Osiris Shaft of Giza.” http://www.drhawass….iris-shaft-giza

Lesko, Leonard H. “Ancient Egyptian Cosmogonies and Cosmology,” Religion in Ancient Egypt. Ed. Byron E. Shafer. 1991.

Porter, Bertha and Rosalind L. B. Moss. Topographical Bibliography of Ancient Egyptian Hieroglyphic Texts, Reliefs, and Paintings: III. Memphis. 1974.

Wilkinson, Richard. Complete Gods and Goddesses of Ancient Egypt. 2003.

Zivie-Coche, Christiane. Sphinx: History of a Monument. 2002.

Myth of the Egyptian “Anu People”

10 Friday Feb 2012

Posted by kmtsesh in Ancient Egypt, Ancient Writing, Combating the Fringe

≈ 9 Comments

Tags

Abydos, ancient Egypt, Anu People, archaeology, dynastic race, Dynasty 1, elite, estate, ethnicity, Flinders Petrie, glazed plaque, hieroglyphs, Oriental Institute, race, Tera-neter, Terinetjer, translation

Over the years on the internet I’ve encountered the subject of an ancient Egyptian glazed plaque supposedly mentioning the “Anu People.” You will see this plaque featured on some web pages, including this one, and usually in historically revisionist form. It is particularly popular among the afrocentric set of historical revisionists. These folks are of proud African descent and in their zeal they try to present ancient Egypt as a homogeneous, unwavering race of black Africans. In the other extreme are eurocentrists who try to paint the founders of the great civilization of ancient Egypt as European in origin.

Both are wrong. Professional research and scientific inquiry have demonstrated to us that, not surprisingly, the original population of the Nile Valley was a lot more complex than that. It is extremely rare in the analysis of ancient history for us to find a topic so black and white, so to speak. Ancient history was not produced by a cookie-cutter pattern. It is our own failing that many of us bring modern racial baggage to historical debates, which is something that would be certain to confuse an ancient person. Taking ancient Egypt as an example, there is really nothing in the historical record of the ancient Nile Valley that would lead us to suspect the Egyptians thought in rigid racial terms. Indeed, ancient Egyptians were like so many other neighboring civilizations: as long as you belonged to the group, you were fine; if you belonged to another group, you were inherently inferior. Xenophobia was the rule, not racism. Skin color was not necessarily a factor.

More on that at the end of this article, but suffice it to say the ancient Egyptian glazed plaque in question has entered this sphere of racial debate. It appears in Flinders Petrie’s 1939 publication The Making of Egypt, wherein Petrie produced a badly mangled translation of the few glyphs appearing on the plaque. Here is how it is typically presented on the internet:

Recently there was an exhibition called “Visible Language” at the Oriental Institute Museum, in Chicago. This plaque is in the collection of the O.I. (OIM E7911) and was one of the artifacts on display in the exhibition. As a docent, when I gaze at this relic what I appreciate is its great antiquity–coming as it does from the very dawn of the Egyptian kingdom. Unfortunately I am also reminded of how it’s treated on the internet. A person’s skin color is irrelevant to me, but what rankles me is when a bit of history, even this small and unassuming glazed plaque, is twisted to suit a modern socio-political agenda.

Now, here is a color-coded photo of the plaque with its glyphs offset at right. The hieroglyphs are faint to see on the plaque itself, so I thought representing them in line-art would be more helpful for my purpose:

The above translation from the web page is wrong on all counts, although the name of the individual in the figure standing at left comes close. His name (shaded in red) is transliterated as tri-nTr. It can be rendered as Terinetjer (as one example) and can be translated as “One who worships the gods.” This is his name, not a title. The translation of the glyphs I’ve shaded green are still the subject of dispute but the current transliteration is nxn.w (MacArthur 2010: 136), which can be rendered as Nekhenw. It is believed that this is the name of an estate of which Terinetjer may have been in charge (ibid); more on that presently.

The translation from the web page breaks the next set of glyphs into two lines: “of the god Seth / Net Annu-u: ‘of the Cities of the Annu People’s.'” This is incorrect. In my own image this is the area I’ve color-coded blue, and it’s simply a cadrat or square of glyphs all of which belong together when read. The correct translation is Menhet (transliterated mnH[.t]), and is the name of a town. It’s location is not known today but it was probably the nearest settlement of size to the estate called nxn.w (Nekhenw).

The word “Anu” or “Aunu” or other variations does not appear anywhere on this plaque. The web page to which I’ve been referring (see link in opening paragraph) quotes Petrie from his The Making of Egypt:

The Aunu People. Besides these types, belonging to the north and east, There [sic] is the aboriginal race of the Anu, or Aunu, people (written with three pillars), who became a part of the historic inhabitants. The subject ramifies too doubtfully if we include all single-pillar names, but looking for the Aunu, written with the three pillars, we find that they occupied Southern Egypt and Nubia, and the name is also applied in Sinai and Libya (Petrie 1939: 68).

This information about the Anu and the pillars is incorrect and is not linguistically supported in the hieroglyphic script in this instance. It must be understood that in this early time the understanding of hieroglyphs was leaps and bound behind what we know today; moreover, Petrie himself was the first to admit his own acumen with hieroglyphs was quite limited. He never delved into comprehending the script as he did with other things historical, and his achievements as the “founder of Egyptology” lay in other matters altogether, particularly in stratigraphy and other dating methods and archaeological techniques.

Perhaps some of you are wondering where I’m going with this. I opened with a caution against revisionist tendencies like afrocentrism and eurocentrism, and Terinetjer’s plaque has fallen into this sphere. For one thing, afrocentric websites point at the negroid appearance of Terinetjer, and they turn to Petrie’s own descriptions in The Making of Egypt (in which Petrie notes physical characteristics of Terinetjer together with human remains he had excavated at Tarkhan [ibid]). Terinetjer may or may not appear as what we might think of as a black African. As any well-trained student of ancient Egyptian art history can tell you, deducing racial types from pharaonic art is often fruitless (albeit not always). The way Terinetjer appears on the plaque may be nothing more than a stylistic preference or a lack of skill, for that matter.

The point is, when one understands an artifact such as Terinetjer’s, one knows that depicting the race of the individual was irrelevant. Preserving that individual’s name and titles is what mattered to the ancient mind. This is why Terinetjer is presented with the probable name of an estate he served, nearest the town where it was located. The plaque was found in a funerary context in Abydos, one of the most ancient cemeteries of Egypt and the first royal cemetery. It was recovered in one of Petrie’s excavations there. The web page mentions that the glazed plaque is predynastic, but it is not. It is dated to Dynasty 1 (MacArthur 2010: 136). Egypt had become a kingdom, and Terinetjer served a king of Dynasty 1. A myriad of estates grew produce and prepared other goods for the funerals of kings, and the names of these estates are preserved on many tags and plaques from this period. Plaques like Terinetjer’s reflect the prestige of belonging to the central administration and contributing to the funerary economy (Stauder 2010: 144-45). This is what Terinetjer’s plaque is about.

It is well understood that the kingdom of Egypt grew from tribal societies scattered throughout the Nile Valley. Something of this tribal origin is preserved in the complex and varied religion of pharaonic Egypt, but identifiable socio-political traits of the original tribes quickly disappeared once state formation was achieved. Henceforth, the king and nobles and other elites presented themselves not as members of this or that tribe but as the ruling class of the kingdom. This is to stress the fact that no group of Egyptians, to my knowledge, ever called themselves the “Anu People.” Such a claim is a fallacy based around a bungled translation.

There is a sad irony in the afrocentric promotion of Terinetjer’s plaque. The web page quotes a number of statements from Petrie’s 1939 publication, probably due to the assumption that as the founder of Egyptology Flinders Petrie is a solid source to use. In most ways he is, but the fact is, Flinders Petrie was one of numerous scholars in the early days of Egyptology who believed the kingdom of Egypt was founded not by the population of the Nile Valley but by a “dynastic race” that came in from the outside (Drower 1995: 181, 213, 217). Bearing colonial attitudes, Europeans of the day had a hard time fathoming that Africans could have created such a remarkable, powerful, and long-lasting kingdom.

This notion is no longer credible (Wilkinson 2003: 187). It might be easy for us to condemn such a bias attitude, but it’s also true that in Petrie’s day very little was known of the origins of pharaonic Egypt. In fact, in Petrie’s day, many thought the Old Kingdom was the beginning of pharaonic Egypt. We know today that the kingdom stretched much farther back than that. And another irony is that Petrie himself was one of the archaeologists most responsible for opening this reality to us. Petrie excavated sites that helped us to begin to understand the prehistory of Egypt and the origins of the peoples who had lived there. Nevertheless, Petrie went to his grave rigidly holding to the outdated notion of the “dynastic race.”

More current archaeology and research has settled this issue. Dynastic Egypt was founded by the Egyptians themselves. Peoples moved from the south into the Nile Valley, from the western deserts, from the eastern deserts, and from the northeast. From the beginning, the population of the Nile Valley was racially and ethnically mixed. To me, personally, this had to have been one of the strengths of the kingdom of Egypt. In the words of Toby Wilkinson, one of the leading researchers of prehistoric and Early Dynastic Egypt: “…at its most fundamental, pharaonic civilization is an Egyptian, indeed an African phenomenon” (ibid).

When it comes to studying ancient Egypt or any other ancient civilization, it behooves us to dispense with our modern racial baggage. We must approach the ancient civilization on its own terms: how its own people thought and felt, not how we think and feel. As difficult as this can be for many modern people to do, it is essential to do so. With ancient Egypt in particular, what most matters is what this great civilization accomplished in the course of more than 3,000 years. What color their skin was is irrelevant. I’m quite certain Terinetjer would agree.

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Drower, Margaret S. Flinders Petrie: A Life in Archaeology. 1995

Petrie, Flinders W. M. The Making of Egypt. 1939

Wilkinson, Toby. Genesis of the Pharaohs. 2003

Woods, Christopher, ed. Visible Language. 2010

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